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Hinduism 
Desire Under the Kalpataru - 4

As for Dhritarashtra, his intense craving for being king---- which he feels to be his birthright as the eldest—is duly obliged, but at the cost of his entire progeny. He is left alive to experience the fruits of desire after the Kurukshetra holocaust. His predicament is expressed in his own lament to Sanjaya:

"My own sons were impulsive, and disliked me for I was old and blind. I endured it, because I loved them, because my state was miserable. I was a fond old father to a son whose folly grew daily." (Adi parva, 1.143)

Neither of the two brothers learns anything from his experiences of desire and its fruits. The same holds true for the unusual duo of Duryodhana and Karna.

The case of Duryodhana is so obvious as not to require elaboration. However, in Karna's case it is easy to miss the finer shades of the play and counter-play of light-and-shade as the myriad leaves of the Kalpataru and its countless branches respond to his intense cravings. Karna is the egotistical sublime paralleling Bhishma in his own esteem. His consuming desire for public status is granted almost miraculously in the tournament arena, but did Karna ever perform the duties of a king with respect to Anga? Is not his kingship veritably but in name? Again, the craving to acquire supremacy in weapon-craft is granted; but, along with it, the curse that this precious knowledge will desert him in his greatest need. Perhaps it is Karna who experiences, in the most direct form possible, what it means to desire anything. The fruits come to him almost immediately. His triumphant obtaining of the infallible weapon from Indra in return for the slicing –off of skin-armour also turns out fruitless, as he is unable to use it against Arjuna. Karna's intense desire for fame is gratified when he finds out that he is not only royal, but also half-god. Yet at what cost? He can never share the joy of kinship with his brothers, and must bear the recurrent whiplash of their contempt for the charioteer's son. But, most of all, his life-long desire to know who he truly is becomes the root cause of his destruction. That knowledge brings in its wake the pledge not to slay his brothers, with the inevitable implication that he must die at their hands. And so we are presented with the heart-rending spectacle of the eldest Kaunteya being shot down, unarmed, by the fourth son of Kunti, at the behest of her nephew.

Perhaps, it is only Kunti who learns something about this Kalpataru-lila. Each of her three major choices bears soul-searing consequences: Each of her three major choices bears soul-searing consequences: calling Surya; choosing Pandu; insisting on her sons sharing Draupadi. Notice her peculiar predicament each time she is told by Pandu whom she must lie with. She has no choice in the matter. The only time she did choose, she had to abandon the fruit of that union: Karna. Yet, when she is made to pass on her power to Madri, Pandu does not impose on his second wife any similar directive. Madri is free to choose! Possibly, it is a result of the realization of the inexorable nature of desire and its fruits that , after the war, Kunti refuses to stay on with her children as Queen Mother. She insists on following Dhritarashtra and Gandhari into the forest. Unlike Satyavati, these three have witnessed the suicide of their progeny; Kunti has five sons but not a single grandson and no husband, despite the fathers of her three sons being alive. Gandhari and Draupadi have husbands, but nothing else left. It is Kunti who has learned. That is why Iravati Karve in Yuganta imagines Kunti telling Gandhari and Dhritarashtra that, instead of trying to escape from the forest fire, they should walk towards it with open arms as a liberator from this harsh world, where we draw our breath in pain, where, as King Lear said, we are bound

Upon a wheel of fire, that (our) own tears
Do scald like molten lead.

What of Gandhari? Yoked to a blind husband, she would have looked forward to giving birth to the first Kuru scion. Indeed, she conceived first, but carried the embryo for two years. By then Kunti had given birth to Yudhishthira and was pregnant with Bhima. Vyasa fulfilled her desire to be a mother, but this was followed by its opposite: her sons became wicked, arrogant, and disobedient. In open court, Duryodhana defied her commands to accept Krishna's peace proposals. If Draupadi, though five-husbanded is without a husband, then Gandhari, despite having a hundred sons is sonless, much like her grandmother-in-law Satyavati who, despite having two sons, ended up having none. In both cases, the ambition to become Queen Mother is fulfilled, only to find the sweet fruition of an earthly crown turning into the bitter ashes of disillusionment.

Perhaps the most striking image of desire and attachment in its most intense and complex form, after Yayati, is Gangadatta-Devavrata-Bhisma. Bhishma and Krsna are two colossi bestriding the Mahabharatan universe, one as the mightiest bulwark of an age which does not wish to pass away; and the other as the herald of a new epoch. Bhisma's dearest desire—and in this he parallels his ancestor Puru vis-à-vis Yayati---is to see his father happy; a father whom he has not known from birth; a father who has mutely witnessed Ganga consigning seven siblings of his to the river; a father to whom his mother hands him over in teenage and disappears. For the sake of fulfilling this desire, Devavrata sacrifices not only his paternal heritage but also his personal marital right and the right to receive the offerings of his progeny in death. But, beyond this, he also sacrifices the paramount, super-ordinate goal, the welfare of the kingdom and its people, which is the reason for the very appellative RAJA, one who looks after the general weal, not the welfare of only one father. The Tree grants his desire. Santanu is beside himself with joy, and grants his son what looks like a boon but is actually a curse: the power to hold death at bay, and to give in to its call only at will. Is it a boon at all to be not only a witness, like Gandhari and Kunti, to the suicide of one's race, but be an active participant in it, fighting on the side which one knows to be in the wrong and against those whom one loves and knows to be in the right? Is it a boon to be able to hold death at bay and slay millions of innocent soldiers continuously over a period of ten days? The pangs of conscience multiplied over decades of silent witnessing of the poisoning of Bhima, the gutting of the lacquer house, the cheating in the dice-game, the stripping of Draupadi, the exiling of the Pandavas--- are all these the scorpion-stings symbolized in the bed-of-arrows on which he like torturing himself, as if expiating his inaction, until the holocaust is over, and the suicide of the dynasty is complete?

Bhishma is also responsible for acting indiscriminatingly as the instrument of his stepmother for fulfilling her insensate longing for grandchildren. Instead of getting one bride for her son, he abducts all the three daughters of the king of Kasi. In doing so, he fulfils his desire to establish the supremacy of Hastinapura before all the kings. In that process, however, he also sows the seeds of his own destruction by arousing the fury of the woman scorned ----Amba. So strong is his attachment to his vow (the change of his name to Bhishma itself connotes that the two---man and vow---are one, knit together in an indissoluble bond) that it steels him against all human obligations. Caught up in that intense egotism, he destroys the lives of the three princesses of Kasi. His desire to please his father appears t have undergone a metamorphosis into an adamantine will to please himself. We find him turning into the egotistical Sublime of the epic. As for the fruits of his desire, they grow on the field of Kurukshetra, amid the quagmire of blood, sweat and gore, littered with grinning skulls and broken, bones. The Kalpataru granted his desire: his vow remained unbroken, but was it worth the cost of eighteen aksauhinis (a very large unit of counting) and a world bereft of youth, peopled by widows and infants, echoing to the sound of wailing women and lit up by the smoky flames of innumerable funeral pyres?

Between Krsna and Bhishma a strange parallelism exists. Both are the eighth-born and the only surviving sons of their parents. Each is the unquestioned leader of the opposing party in the fratricidal strife. Both are renowned not only as warriors par-excellence, but also as statesman and masters of the scriptures. Vyasa portrays two sublime moments in which these two similar, yet opposing, proponents of two dharmas, two ages, meet. One is in the Rajasuya yajna of Yudhishthira, where Bhishma explains why the arghya ought to be offered to Krsna as pre-eminent among all present. The other is on the battlefield, when Krsna, furious with Arjuna for failing to control Bhishma's unremitting slaughter of the army, breaks his own vow and rushes to slay him. In words of exquisite beauty, Bhishma welcomes death at Krishna's hands. But this is not granted him. The fruit of his desire is to be slain by the eunuch Shikhandi, whom he knows to be Amba reborn. But the real point is that Krsna has no hesitation in breaking his vow of remaining a non-combatant where lives need to be saved. This is where he differs totally from Bhishma's enslavement to his vow, to his twisted dharma of loyalty to Dhritarashtra. Unlike Bhishma, Krsna never hesitates to root out wickedness, be it in the form of his kith and kin (Kamsa, Shishupala, Satadhanva), or otherwise.

Krsna appears to have had two major desires: the bringing together of carious clans such as the Vrsnis, Andhakas, Bhojas, Yadavas, Kukutas, etc. to form a single community at Dvaraka, safe from the depredations of the imperialistic ambitions of Magadha and Hastinapura. This was granted him. As its counterpoint, he witnessed his kith and kin destroy one another in a drunken orgy of senseless violence, with Krsna himself joining in that destructive spree.

His second desire, subsuming the first one, was the establishment of an empire based upon dharma, righteousness, doing away with warring petty kingdoms and bringing them all under a single sovereign of impeccable rectitude. This, too, was granted him. But what subjects were left for Dharmaraja Yudhishthira to rule over? A filed of ashes filled with millions of mourning widows! The Stri Parva is a merciless commentary on the fruit of Krishna's desire and has found expression in words of unsurpassed poignancy voiced by Gandhari as she stands in Kurukshetra:

See, Krsna, where Duryodhana, general of eleven aksauhinis, lies bloody-bodied, embracing his mace. His wife and Lakshmana's mother lies fallen on his breast. My daughters-in-law, bereft of husbands and sons, are running about with hair unbound on this battlefield. Look, look there, the young bride of my Vikarna is desperately trying to drive away the flesh-greedy vultures, but is failing. Jackals have eaten away half of my Durmukha's face. Kesava, that Abhimanyu, whom people used to describe as more valiant than even you or Arjuna, even he is slain; and mad with grief his bride, the adolescent Uttara, is crying, " O hero, you were killed just six months after our union." Alas, Karna's wife has fallen unconscious on the ground, for the jackals are tearing at the body of Jayadratha, king of Sauvira, and my daughter Duhsala is trying to kill herself while abusing the Pandavas. Oh, oh, look! Duhsala, not finding her husband's severed head, is running about madly in search of it. Krsna, see, Sakuni is surrounded by vultures, and even that wicked soul will attain heaven because he died in battle.

What is the end of Krsna? The death of a hero, brought down in a duel of epic dimensions by an opponent of mighty prowess? Hardly, Leaving a Dvaraka filled with wailing widows and children, having seen his elder brother Balarama die, he lies down under a tree and dies of the injury caused by an arrow shot into his foot by a ere tribal hunter, a nisada, not even a warrior out on a hunt. So that is what gets from the Kalpataru along with the granting of his two desires.

This, then, is the picture of "Desire under the Kalpataru": that desire, if powerful, does get fulfilled, but brings in its wake a price to be paid which, more often than not, outweighs the gratification experienced through fulfilment of the desire. In a way, it is very much like Stevenson's bottle imp. It is Yayati who sums it up in words of deceptive simplicity that go straight to the mark:

Desire never ends,
Desire grows with feeding,
Like sacrificial flames
Lapping up ghee.
Become the sole lord of
The world's paddy fields, wheat-fields,
Precious stones, beasts, women...
Still not enough.
Discard desire.
This disease kills. The wicked
Cannot give it up, old age
Cannot lessen it. True happiness
Lies in controlling it. (Adi parva, 85.12-14)

The experience of Vyasa's Yayati is echoes by a great epic poet of the occident, John Milton in Paradise Lost:

...They, fondly thinking to allay
Their appetite with lust, instead of fruit
Chewed bitter ashes.

This is the existential experience with pervades the Mahabharata and which Vyasa, the oriental seer-poet, envisions as an outcome of man's fascination with the Kalpataru. Vyasa creates a marvellously eidetic picture of this symbol in the words of Krsna in the Gita (15.1-3):

Mention is made of a cosmic fig-tree
Rooted above,
whose leaves are said to be the Vedas;
the knower of this fig-tree
is the knower of the Vedas.
Its branches reach out below and above,
its flowers are the objects of the senses;
below the ground flourish more roots,
giving birth to action.
You may not see its real shape,
nor its end, birth and existence.
Slice this fig-tree with non-attachment.

– Pradip Bhattacharya
February 22, 2004

N.B. The extracts from the Mahabharata and the Gita are from the P. Lal transcreation (Writers Workshop, Calcutta, 1969).
      

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